Economic Justice (economic + justice)

Distribution by Scientific Domains


Selected Abstracts


What is Economic Justice: Biblical and Secular Perspectives Contrasted , By Andrew Hartropp

RELIGIOUS STUDIES REVIEW, Issue 2 2009
D. Stephen Long
No abstract is available for this article. [source]


Mexico's Community-Managed Forests as a Global Model for Sustainable Landscapes

CONSERVATION BIOLOGY, Issue 3 2003
David Barton Bray
On the other hand, conservationists have declared that the only way to stem the tide of deforestation is to place as many tracts as possible under strict protection. In this context, Mexico presents a national laboratory for studying the social and ecological benefits of delivering forests to local people. As a little-noticed result of the Mexican Revolution in the second decade of the twentieth century, well over half of the forests of Mexico were placed in community-held lands. In historic struggles that passed through several phases, most of these communities have now gained substantial control over the use of their forests. Because of the substantial degree of social capital in rural forms of organization in Mexico, this control of forest resources has led to an estimated 290,479 community forest enterprises ( CFEs ), through which communities are producing timber on their own lands. New studies are beginning to suggest that important gains in both social and economic justice, good forest management, and biodiversity protection are resulting from the actions of these CFEs. As more forests globally are being devolved to local communities, it is important to carry out more research on the Mexican model of community forest management for timber production. Resumen: Investigadores preocupados por el manejo sostenible de bosques en los trópicos han argumentado que el camino para una custodia mas efectiva de los recursos forestales es la transferencia de la responsabilidad a las comunidades locales que obtienen sustento de ellos. Por otro lado, conservacionistas han declarado que la única manera de detener la ola de deforestación es colocar bajo protección estricta tantas regiones como sea posible. En este contexto, México representa un laboratorio para el estudio de los beneficios sociales y ecológicos de entregar los bosques a los habitantes locales. Como un resultado poco conocido de la Revolución Mexicana, en la segunda década del siglo veinte, más de la mitad de los bosques de México se ubicaban en tierras que estaban en manos de las comunidades. Las comunidades forestales han atravesado por distintas etapas de conflicto, tras la cuáles han obtendio un control sustancial de los usos de sus bosques. Debido al nivel considerable de capital social en formas de organización rural en México, este control de los recursos forestales ha conducido a la integración de entre 290,479 empresas forestales comunitarias ( EFC ), en las que las comunidades están produciendo madera en sus propias tierras. Nuevos estudios están comenzando a sugerir que se están produciendo ganancias importantes en las acciones de estas EFC están generando beneficios importantes, tanto en lo que se refiere a justicia social como económica, la administración correcta de bosques y la protección de la biodiversidad. A medida en que se deleguen mayores extensiones de bosques a comunidades locales, es importante llevar a cabo más investigación sobre el modelo mexicano de manejo comunitario de bosques para la producción de forestal maderable. [source]


Southern African social movements at the 2007 Nairobi World Social Forum

GLOBAL NETWORKS, Issue 1 2009
MILES LARMER
Abstract How relevant is the anti-globalization movement to the ideas and activities of social movements seeking to achieve economic justice and greater democratic accountability in southern Africa? Case study research in four southern African countries (Zimbabwe, Zambia, Malawi and Swaziland) indicates that, while aspects of the anti-globalization approach resonate with civil society and social movement actors (for example, an emphasis on mass participation and the internationalization of campaigning), the global social justice movement frequently displays the characteristics of globalization. These include: unaccountable decision-making; profound (yet largely unacknowledged) inequality of access to resources; and an imposed and uniform organizational form that fails to consider local conditions. The World Social Forum (WSF) held in Nairobi in January 2007 provided many southern African social movement actors with their first opportunity to participate in the global manifestation of the anti-globalization movement. The authors interviewed social movement activists across southern Africa before and during the Nairobi WSF about their experiences of the anti-globalization movement and the Social Forum. An assessment of the effectiveness of this participation leads to the conclusion that the WSF is severely limited in its capacity to provide an effective forum for these actors to express their grievances and aspirations. However, hosting national social forums, their precise form adapted to reflect widely varied conditions in southern African states that are affected by globalization in diverse ways, appears to provide an important new form of mobilization that draws on particular elements of anti-globalization praxis. [source]


Healing and Salvation in Late Modernity: the Use and Implication of Such Terms in the Ecumenical Movement

INTERNATIONAL REVIEW OF MISSION, Issue 380-381 2007
Vebjørn Horsfjord
This article explores developments over the last decades in the way ecumenical texts, primarily originating from world conferences organized by the Commission on World Mission and Evangelism, speak about soteriology. Under the headlines, "Salvation Today" (1973) and "Your Kingdom Come" (1980), terminology inspired by liberation theology took centre stage, and a predominantly immanent understanding of salvation was promoted. In recent years a different terminology has taken over, and it is one that focuses on "healing" and "the fullness of life". At its best, the holistic healing approach manages to take up the important concerns from earlier times, such as economic justice, racism and environmental issues, while at the same time giving more room for existential issues and the experiences of the individual The new healing discourse appears to reflect two different modalities of the church's healing ministry, viz. that which is concerned with the causes of suffering, and that which addresses the experience of suffering. The latter was often ignored in the recent past. The healing discourse gives room for new explorations of practices that have been central in the church throughout its history, such as anointing the sick, and praying for and with them, and hearing individual confessions. Openness towards subjective experience also has implications for the contextualization of the Christian faith. There is a new awareness that not only do the causes of suffering vary from situation to situation but so does the understanding of (what constitutes) suffering itself. Changing or varying understandings of suffering give rise to different approaches to its alleviation, and can inspire a rethinking of how we understand salvation in different contexts. The new healing discourse can also be studied in its relationship to cultural trends known as post-modernity or late modernity. The texts under study display very ambivalent approaches to these developments. There might be a tendency for texts that have concrete experience as their starting point to take a more positive view of these cultural developments than do texts that begin with more general theological observations. [source]


Global Inequality and International Institutions

METAPHILOSOPHY, Issue 1-2 2001
Andrew Hurrell
This article considers the links between international institutions and global economic justice: how international institutions might be morally important; how they have changed; and at what those changes imply for justice. The institutional structure of international society has evolved in ways that help to undercut the arguments of those who take a restrictionist position towards global economic justice. There is now a denser and more integrated network of shared institutions and practices within which social expectations of global justice and injustice have become more securely established. But, at the same time, our major international social institutions continue to constitute a deformed political order. This combination of density and deformity shapes how we should think about international justice in general and has important implications for the scope, character, and modalities of global economic justice. Having laid out a view of normative development and where it leads, the article then examines why international distributive justice remains so marginal to current practice. [source]


The Ambiguous Role of Religion in the South African Truth and Reconciliation Commission

PEACE & CHANGE, Issue 3 2006
Megan Shore
This article examines the ambiguous role that religion, particularly Christianity, played in the South African Truth and Reconciliation Commission (TRC) and in South Africa's transition from apartheid to democracy. On the one hand, religious-symbolic discourse was an empowered truth-telling discourse used by victims and survivors in recounting their stories of apartheid abuse. Moreover, it was a discourse publicly affirmed and encouraged by TRC leaders such as Desmond Tutu. On the other hand, religious discourse was prohibited for perpetrators who came forward seeking amnesty; for amnesty applicants, only a legal-forensic mode of truth-telling was authorized by commissioners. We argue that this tension between religious and legal discourse in the TRC has contributed to the establishment of a democratic political culture in South Africa; yet, at the same time, it has also contributed to delays in social and economic justice for victims and survivors. [source]


Predicting Support for Eliminating the Dividend Tax: The Role of Framing and Attributions for Wealth

ANALYSES OF SOCIAL ISSUES & PUBLIC POLICY, Issue 1 2005
Heather E. Bullock
The proposed elimination of the dividend tax was among the most debated aspects of the Bush administration's economic stimulus package. Both the fairness of the initiative and who would benefit from it were questioned. Drawing on the political rhetoric of these debates, 86 respondents completed materials assessing the effects of framing and attributions for wealth on support for eliminating the dividend tax. The participants were less supportive of eliminating the dividend tax when it was framed as benefiting the wealthy than when the initiative was framed as benefiting the general public. Attributing wealth to personal initiative and "warm" feelings toward the wealthy emerged as the most powerful predictors of supporting the tax's elimination. Implications for social policy and economic justice are discussed. [source]